Exegetical and Hermeneutical Commentary of Ezra 1:5
Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all [them] whose spirit God had raised, to go up to build the house of the LORD which [is] in Jerusalem.
5 11. The Return of the Jews under Sheshbazzar: a brief summary of events
5. the chief of the fathers ] R.V. the heads of fathers’ houses. Literally rendered, the term would be ‘the heads of the fathers’. Cf. the Latin ‘principes patrum’. See Exo 6:14. For the subdivision into (1) tribe, (2) family, (3) household, compare especially Jos 7:16-18.
with all them ] R.V. even all. The construction in the original is peculiar. The preposition ‘to’ or ‘for’ stands before ‘all’, and the relative is omitted. The A.V. takes the clause to briefly summarize ‘the rest’ (i.e. the supplementary list of them) who, not being classed under ( a) the heads of fathers’ houses of Judah and Benjamin, ( b) priests, ( c) Levites, formed a fourth division of the people. By comparison with other passages such as 1Ch 13:1-2, 2Ch 5:12, where the same or a similar construction in the original is found, we see that the R.V. is correct. The preposition does not supplement, it defines. All included under the three groups mentioned in the verse, ‘rose up’. The whole community is summed up under these three heads, cf. Ezr 6:16; Ezr 6:20.
whose spirit God had raised ] R.V. had stirred up. The same phrase as in Ezr 1:1. Ezr 1:5 follows as the direct result of Ezr 1:1. It is important therefore that the same words should be used to translate the same phrase.
‘God’ here is ‘ha-Elohim’, the God = Jahveh of Ezr 1:1 who also stirred up the spirit of Cyrus. The wonder of the Return is shown to be wholly due to Divine overruling. The will of the sovereign to proclaim the decree and the will of the subject to avail himself of it are alike controlled by Him.
to go up to build ] Observe the punctuation. In the A.V. these words are by the punctuation connected with the main verb ‘rose up’. The R.V. connects the words with the last clause alone, and thus ( a) avoids collocation of ‘rose up’ with to ‘go up’; ( b) divides the verse into two balanced sentences, the general statement and its closer definition.
Fuente: The Cambridge Bible for Schools and Colleges
Only a portion of the Israelites took advantage of the permission of Cyrus. Many remained in Babylon, since they were disinclined to relinquish their property. They who returned were persons whom God had especially stirred up to make sacrifices for His glory.
Fuente: Albert Barnes’ Notes on the Bible
The chief of the fathers of Judah and Benjamin; and with them some of other tribes, as appears from 1Ch 9:3; but these only are named, because they were most considerable for number and quality.
Whose spirit God had raised to go up; to whom God had given that pious disposition, and that fortitude and resolution, which it required to break through their difficulties, which were great and many, such as their present penury, the length, and hazards, and costliness of the journey, their settlements in comfortable habitations, their dispersion in several and distant places, which hindered the conjunction of their counsels and actions, the multitude of their enemies, the actual possession of their country by others, the great backwardness of many of their own brethren to go with them, and many other discouragements.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5, 6. Then rose up the chief of thefathers, &c.The paternal and ecclesiastical chiefs of thelater captivity, those of the tribes of Judah and Benjamin, with somealso from other tribes (1Ch 9:3),who retained their attachment to the pure worship of God, naturallytook the lead in this movement. Their example was followed by allwhose piety and patriotism were strong enough to brave the variousdiscouragements attending the enterprise. They were liberallyassisted by multitudes of their captive countrymen, who, born inBabylonia or comfortably established in it by family connections orthe possession of property, chose to remain. It seems that theirAssyrian friends and neighbors, too, either from a favorabledisposition toward the Jewish faith, or from imitation of the courtpolicy, displayed hearty good will and great liberality in aiding andpromoting the views of the emigrants.
Ezr1:7-11. CYRUS RESTORESTHE VESSELS.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then rose up the chief of the fathers of Judah and Benjamin,…. Princes of these tribes, and heads of families in them, and of some other tribes too, though chiefly of these, as appears from 1Ch 9:3,
and the priests and the Levites: whose presence was necessary both to direct in the building of the temple, and to animate to it, and to set the vessels in their proper places; and particularly to assist in the setting up of the altar, and to offer sacrifices on it, which was the first thing done when come to Jerusalem, Ezr 3:2
with all them whose spirit God raised to go up, to build the house of the Lord, which is in Jerusalem; God, who “works” in men “both to will and to do”, wrought powerfully by his Spirit on their hearts, inclined their minds, and made them willing to go up, and set about this work; and such a divine, powerful, and efficacious operation upon them, was necessary to engage them in it, since the embarrassments, difficulties, discouragements, and objections, were many: some of them were well settled, and had contracted a pleasing acquaintance with many of their neighbours, and indeed to most of them it was their native place; and as for Judea and Jerusalem, they knew nothing of but what their fathers had told them; the way to it unknown, long, and dangerous, at least fatiguing and troublesome to their wives and children; and Judea and Jerusalem desolate and in ruins, and in the hands of enemies, from whom they had reason to expect trouble.
Fuente: John Gill’s Exposition of the Entire Bible
In consequence of this royal summons, the heads of the houses of Judah and Benjamin, of the priests and Levites, – in short, all whose spirit God stirred up, – rose to go up to build the house of God. The in serves to comprise the remaining persons, and may therefore be rendered by, in short, or namely; comp. Ewald, 310, a. The relative sentence then depends upon without . The thought is: All the Jews were called upon to return, but those only obeyed the call whom God made willing to build the temple at Jerusalem, i.e., whom the religious craving of their hearts impelled thereto. For, as Josephus says, Antt. xi. 1: .
Ezr 1:6 All their surrounders assisted them with gifts. The surrounders are the people of the places where Jews were making preparations for returning; chiefly, therefore, their heathen neighbours (Ezr 1:4), but also those Jews who remained in Babylon. is not identical in meaning with , to strengthen, e.g., Jer 23:14; Neh 2:18; but with , the Piel here standing instead of the elsewhere usual Hiphil: to grasp by the hand, i.e., to assist; comp. Lev 25:34. , separated to, besides; elsewhere joined with , Exo 12:37, etc. connected with without , as the verbum fin . in Ezr 1:5, 1Ch 29:3, and elsewhere. must, according to Ezr 1:4, be supplied mentally; comp. Ezr 2:68; Ezr 3:5; 1Ch 29:9, 1Ch 29:17.
Fuente: Keil & Delitzsch Commentary on the Old Testament
5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem. 6 And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered. 7 Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; 8 Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. 9 And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives, 10 Thirty basons of gold, silver basons of a second sort four hundred and ten, and other vessels a thousand. 11 All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.
We are here told,
I. How Cyrus’s proclamation succeeded with others. 1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, v. 5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zech. iv. 6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road. Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer. l. 5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb. xi. 8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus’s proclamation. Deliverance is preached to the captives, Luke iv. 18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, v. 2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Ps. cx. 3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain. 2. Cyrus having given order that their neighbours should help them, they did so, v. 6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God’s temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account.
How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, Ezr 1:7; Ezr 1:8. Observe here, 1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (2Ti 2:19; 2Ti 2:20), The Lord knows those that are his, and they shall none of them perish. 2. Though they had been put into an idol’s temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror. 3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel–a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David. 4. To him the sacred vessels were numbered out (v. 8), and he took care for their safe conveyance to Jerusalem, v. 11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God’s ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New-Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground.
Fuente: Matthew Henry’s Whole Bible Commentary
Preparations, Vs 5-11
The chief men of the tribes of Benjamin and Judah took the initiative in making up the party to return to Jerusalem according to the king’s proclamation. They were joined by priests and Levites also, all of whom were led of the Lord to take the venture. Also according to the command of the king those who did not intend to return “strengthened” the hand of those who were returning. They contributed gold and silver vessels, as well as goods the travelers would need along the way, and animals on which to pack their things.
It is rather interesting to note that the Lord had not left His people bereft of His blessing during their captivity. They had left their homes in Judah seventy years earlier, perhaps many of them in destitution, but here they seem to have prospered quite well. They were able to contribute even things of gold and silver as well as the many other things their compatriots would need to return to their homeland (Isa 51:16).
The king also made his contribution to their return. He brought out the sacred vessels of the temple, which Nebuchadnezzar had stolen in the beginning of the captivity, and sent them back with the returnees. Their last appearance in the Scriptures had been at Belshazzar’s drunken feast, on the night Babylon fell (Dan 5:2). Cyrus had his treasurer bring them out and give them the Sheshbazzar, the prince of Judah, who was in charge of leading the people in their return. The sacred vessels are enumerated in verses 9 and 10. The most important ones were thirty gold chargers (or platters), a thousand silver platters, twenty-nine knives, thirty gold basins, four hundred ten silver basins of a secondary sort, and a thousand miscellaneous vessels, for a total of five thousand four hundred. All this was placed in the hands of Sheshbazzar and his people to be returned to Jerusalem.
Lessons from this chapter: 1) the Lord supervises the history of the world so that His will shall certainly be done; 2) all servants of the Lord need to be united in accomplishing His work; 3) God is able to supply all that is needed in any venture for Him.
Fuente: Garner-Howes Baptist Commentary
2. The people return and begin to rebuild.
TEXT, Ezr. 1:5-11
5
Then the heads of fathers households of Judah and Benjamin and the priests and the Levites arose, even everyone whose spirit God had stirred to go and rebuild the house of the LORD which is in Jerusalem.
6
And all those about them encouraged them with articles of silver, with gold, with goods, with cattle, and with valuables, aside from all that was given as a freewill offering.
7
Also King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put in the house of his gods;
8
and Cyrus, king of Persia, had them brought out by the hand of Mithredath the treasurer, and he counted them out to Sheshbazzar, the prince of Judah.
9
Now this was their number: 30 gold dishes, 1,000 silver dishes, 29 duplicates;
10
30 gold bowls, 410 silver bowls of a second kind, and 1,000 other articles.
11
All the articles of gold and silver numbered 5,400. Sheshbazzar brought them all up with the exiles who went up from Babylon to Jerusalem.
COMMENT
Beginning with Ezr. 1:5, these projects are set in motion. From descriptions of their conditions in captivity given prophetically by Jeremiah (Jer. 29:4-7) and historically in Jewish documents, it can be concluded that they had not fared so badly in Babylon; they were able to own their own homes, operate their own businesses, continue their previous religious practices at least in a limited way, educate their own children, and live quite normal lives. Many of them would prefer to continue in their present condition rather than risk an uncertain future.
Those who chose to return would be largely motivated by religious reasons. Isaiah and others had foreseen the return of a purified remnant; in actual fact, it would have been predominantly the most Godly who returned, though not altogether. Health or age may have prevented the return of many equally religious persons.
As noted in Ezr. 1:5, the returnees were chiefly from Judah and Benjamin, tribes which had been closest to the Temple: plus a disproportionate number of Levites and especially priests, who had been most intimately identified with Israels religious affairs.
In Ezr. 1:6, the gifts to the travelers are again put into two categories: (1) those which would assist in financing the journey, and (2) those which are offered to God, possibly to be used in sacrifice and in reconstruction of the Temple. It is appropriate that free-will offerings were given for the Temple. Its early predecessor, the Tabernacle, had been built with free-will offerings exclusively (Exo. 35:22).
The list of vessels taken from the Temple by the Babylonians and now restored to Israel to be used once more in the renewed Temple (Ezr. 1:7; Ezr. 1:9-11) is a reminder of the splendor of the Temple in previous times. These had been preserved by the captors and not melted down for other uses; the ancients frequently demonstrated a fear of misusing things which had been dedicated for sacred uses, and regarded them as unclean for common or profane use. If the number of vessels seems excessive, we need to remember that (1) they were for the use of the entire community of priests, and (2) temples in ancient times were often used as the government banks; that is, temples were expected to be the repositories for the wealth of the state.
The Sheshbazzar of Ezr. 1:8; Ezr. 1:11 is not clearly identified; he is mentioned in the Bible by Ezra only. Matthew Henry[6] regarded this as another name for Zerubbabel. G. E. Wright[7] takes it as a variant spelling of Shenassar, mentioned as one of Jehoiachins sons in 1Ch. 3:17-18, hence one of the royal family. The Living Bible would allow the interpretation that he was merely a leader of the returning exiles. Any of these three views would be an honest possibility; the first would seem to be the most likely. This will be discussed more fully when it comes up again at Ezr. 5:16.
[6] Matthew Henrys Commentary On The Whole Bible, in loc.
[7] G. E. Wright, op. cit., p. 202.
In Ezr. 1:9, two things are obscure. The word dishes (chargers in the KJV) and the word duplicates (knives in the KJV) occur only here in the O.T. Other ancient translations (Septuagint, Syriac, Talmud, and Vulgate) disagree on the translations of these terms. It is difficult, then, to know exactly what the articles were which had these names in Ezras day.
The word for duplicates, for example, is machalaph; the word for knife used in other places is maakeleth; one might suspect that the similarity of sound of the two words, though they are completely different, may have influenced the earlier translation.
While this word never occurs as a noun elsewhere in the O.T., the verb form (chalaph) does. Its meaning is to slip or glide: hence to glide along, or pass through or pierce; therefore to change, or exchange. A slaughter-knife may be suggested because it glides or passes through the flesh. A censor may be indicated because it is pierced, to exude smoke or incense. Or a duplicate of another piece may be indicated by the idea of changing, or exchanging. None of these explanations is totally convincing, so it is impossible to know with certainty what the item was. While this explanation will not brush away the obscurity or relieve our curiosity, it will perhaps indicate why the obscurity is there. Fortunately it is a small detail that really doesnt affect the story,
Ezr. 1:11 contains another obscurity. The total number of articles is given as 5400; when we add the list in the previous two verses, it comes to but 2499. One suggestion is that one of the figures has become corrupted in transmission. This is the position taken by the translators of the Revised Standard Version; therefore they substitute figures taken from 1Es. 2:12-13,[8] where the list and the total agree.
[8] I, II Esdras in the Anchor Bible, or in the New English Bible with Apocrypha.
A simpler solution is that Ezra only named major articles in the previous list, but included many others in the final total. We will see that he does the same kind of thing in the next chapter with a list of names and numbers, and then a grand total.
WORD STUDIES
Some of the names involved have interesting meanings.
EZRA: the name comes from a verb meaning to surround or enclose: to protect, as with a wall; hence he was a help, or aid. The word, in feminine form, is used of woman as mans helper in Gen. 2:18. It also occurs in the proper name, Ebenezer (stone of help) in 1Sa. 7:12, where Samuel raises a monument to memorialize Gods having helped them against the Philistine armies.
PERSIA: one possibility as the base meaning is to separate, or spread out (the feet): hence, horseman. This is how they appeared to their contemporaries. The same word is used in Dan. 5:25 (Upharsin) and Dan. 5:26 (Peres), and is translated, divided.
CYRUS name possibly is the Persian word for the sun. The name contains the same consonants as the Greek word Lord (kyrios). (The Hebrew was written without vowels at this time.) Cyrus is the one foreigner referred to as a Messiah in the O.T. (Isa. 45:1).
SUMMARY
During the first full year that Israel was under the rulership of Cyrus, the Persian king, Cyrus, was led by God to publish a decree allowing exiles from Judah (also called Israel) to return to their homeland and rebuild their Temple. This was a fulfillment of prophecies by Jeremiah that the nation would survive the captivity and be restored. Those who did not choose to return should contribute to bear the expenses of those who did, and to finance offerings and repairs to the Temple. A number of exiles, chiefly of Judah, Benjamin, and Levi (including priests) subsequently set out, bringing with them also a quantity (some five and a half thousand) of valuable items from the first Temple, thanks to Cyrus generosity.
Fuente: College Press Bible Study Textbook Series
(5-11) Immediate result of the decree.
(5) With all them whose spirit God had raised.Namely, all is the more exact rendering. The same influence that prompted the decree of Cyrus was necessary to overcome the inertness of the captives: many preferred to remain in Babylon.The people were enumerated as tribes, families, and fathers houses; the second and third orders of classification are not here distinguished from each other.
(6) Precious things.The Hebrew equivalent is a rare word, which, when it occurs, is connected only with the precious metals.
Willingly offered.Although it is not so said, the people of Cyrus were stirred up like himself: how much he gave, and how much he valued the worship of the Temple, we shall hereafter see.
(7) His gods.Rather, his god. Merodach, to wit, whom he called his lord (Dan. 1:2). From 2Ki. 25:13-17 it appears that much had been taken away which Cyrus had not been able to find.
(8) Mithredath.Dedicated to Mithra, the sun god of the Persians, whose worship among the Vedic Indians had thus early reached Persia.
Sheshbazzar.The Chaldee name of Zerubbabel, whose title, however, as Prince of Judah is given him from the Hebrew side. He was the legal heir of Jehoiachin, being the son of Pedaiah (1Ch. 3:19), who possibly married the widow of Salathiel or Shealtiel. And the title Prince of Judah, or Prince of the captivity, was specially given to him in common with a very few others.
(9) Chargers and knives.Rare words in the original, perhaps on the whole best rendered as here.
(10) Of a second sort.Of inferior quality.
(11) Five thousand and four hundred.The total of the several sums should be in round numbers, such as are frequently used, two thousand and five hundred. Obviously, therefore, the writer, whom we must needs suppose to have his own previous numbers before him, here includes vessels not before enumerated as chargers and basons.
Bring up.They were not, as sometimes said, the freewill offering of Cyrus. Sheshbazzar brought these rich vessels with them of the captivity, and they were sent as already belonging to God, who vindicated by His judgment on Babylon their desecration at the feast of Belshazzar.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
PREPARATIONS TO RETURN FROM EXILE, Ezr 1:5-11.
5. Chief of the fathers The most aged and venerable men, who were heads of families, and some of whom had seen the former temple. Ezr 3:12.
Judah and Benjamin These tribes, last exiled, were the first to return. Doubtless with them some descendants of other tribes also returned, and when the temple was finished twelve he goats were offered at the dedication, according to the number of the twelve tribes. Ezr 6:17; compare also Ezr 8:35; and 1Ch 9:3.
Priests Levites Without these the temple service could not be properly administered, nor the sacrifices legally offered.
With all Bertheau makes all in apposition with fathers, priests, and Levites, thus: The chief of the fathers, and the priests and the Levites, in short, all whose spirit, etc. But we prefer to take the preposition with ( ) in the sense of together with, showing that others besides the chief fathers and the Levites rose up to return to Jerusalem. None, however, either among fathers or Levites, or others, went up except those whose spirit God had raised. The word rendered had raised is the same as that rendered stirred up, in Ezr 1:1, and here means roused up and thrilled with strong desire to go and rebuild the temple.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Return From Exile Of A Portion Of The Babylonian Exiles Together With The Temple Vessels ( Ezr 1:5-10 ). .
We are informed of the return of the Babylonian exiles mainly because it was with them that the Temple vessels were restored to Jerusalem, but they were probably not the only exiles who returned. It must be considered questionable whether, in view of the widespread nature of the proclamation, there would have been no other returnees from among the large number who had been carried into exile over the previous two hundred years. But such probably returned in small numbers. Nor did all the returnees from Babylon necessarily return as one party.
Ezr 1:5
‘Then rose up the heads of fathers (houses) of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of YHWH which is in Jerusalem.’
Once again, as with Cyrus in Ezr 1:2, God ‘stirs up the spirit’ of men in the carrying forward of His purposes, in this case the building of the house of YHWH in Jerusalem. This need not mean that all who were stirred went at one time. In view of the widespread nature of the proclamation (see Ezr 1:1-3) we can be sure that there were a series of groups which made their way to Jerusalem over a period from different parts. But the concentration here is on those who were entrusted with the Temple vessels. They consisted of priests, Levites, and members of the tribes of Judah and Benjamin, whose leaders were stirred in their spirits to respond to the call of God, presumably from among the exiles settled in Babylonia, some of whom had been ministered to by Ezekiel.
Ezr 1:6
‘And all those who were round about them strengthened their hands with vessels of silver, with gold, with goods, and with domestic animals, and with precious things, besides all which was willingly offered.’
‘All those round about’ probably signifies Jews who were remaining, those whose spirits had not been stirred up. Many would have settled and become prosperous, and would have no desire to return. Compare in this respect Ezr 1:4 where, among other gifts, the freewill offering to the Temple is mentioned, something which would be given by Jews.
But it is probably worded in this way in order to indicate a deliberate parallel with Exo 11:2-3; Exo 12:35-36, the writer seeing this as a new Exodus. (There is, however, in this case no reason why non-Jews should have given financial support, unless they did so in response to Cyrus’ decree). Note how the list of things also largely parallels Ezr 1:4, although here there is a mention of ‘vessels of silver’. This may suggest the memory of an eyewitness, for while the parallels in Exo 3:22; Exo 11:2-3; Exo 12:35-36 may be in mind, if that were the case we would expect here ‘vessels of gold’ as well as ‘vessels of silver’. ‘Precious things’ are introduced additionally, whilst ‘the freewill offering for the house of God’ are rather expressed as ‘all which was willingly offered’. The differences are against the idea that this verse was simply the composition made by a later writer based on Cyrus’ decree. They rather indicate a contemporary writer who remembers the excitement of the occasion as wealth poured in.
Ezr 1:7-8
‘Also Cyrus the king brought forth the vessels of the house of YHWH, which Nebuchadnezzar had brought forth out of Jerusalem, and had put in the house of his gods, even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them to Sheshbazzar, the prince of Judah.’
In the case of the Jews Cyrus was unable to return their gods to them, for they had no images of gods. He therefore rather bestowed on them the vessels of the house of YHWH that Nebuchadnezzar had appropriated from Jerusalem in order to place them in the house of his gods. He would have seen them as evidence that his gods had triumphed. These were produced ‘by the hand of Mithredath the treasurer’, who counted them out to Sheshbazzar, the ‘prince’ (recognised tribal head) of Judah. Mithredath (‘given by Mithra’) is a good Persian name, being connected with Mithra, the Persian god of light. The term ‘treasurer’ is a Persian one.
‘Numbered them to Sheshbazzar.’ The Persian treasurer counted out the Temple vessels to Sheshbazzar, the leader of the returning party, no doubt on the basis of an inventory, a copy of which was probably given to Sheshbazzar, who would no doubt have added his seal to both copies as evidence of having received them. They were valuable items and strict account would be kept.
The use of the title ‘prince of Judah’ here (compare Num 1:14, ‘the princes of the tribes of their fathers’; Num 2:3 ‘prince of the children of Judah’) indicates Sheshbazzar’s position before he was appointed ‘governor’ (Ezr 5:14) and probably Tirshatha (Ezr 2:63; Neh 7:65; Neh 7:70; compare Neh 8:9; Neh 10:1 where it is used of Nehemiah). He was appointed as ‘governor’ because he was the recognised tribal leader of the main secular tribe who made up the number of the returnees. This description again hints at the reminiscence of a contemporary. Sheshbazzar (like Zerubbabel) is a good Babylonian name (Sassu-aba-usur – ‘may Sassu protect the father’). Many Jews had taken Babylonian names, especially if they had gained positions of authority.
Ezr 1:9-10
‘And this is the number of them: thirty platters of gold, a thousand platters of silver, nine and twenty censers, thirty bowls of gold, silver bowls of a second sort four hundred and ten, and other vessels a thousand.’
The details of the Temple vessels are now given. The terms used would appear to be technical ones, with some unknown to us, but there is no good reason for doubting that these details were taken from an official inventory, something which the use of loan words confirms. The word translated ‘platters’ is a unique one, and with its five root consonants would appear to be a loan-word. There is no certainty as to its meaning. ‘Platters’ is simply a guess. It could equally be another type of vessel.
The word translated ‘censers’ (macalaphim) appears to be derived from the root ‘to change’, or alternatively, ‘to pierce’. LXX translates ‘changes’. It may indicate ‘varieties’. 1Es 2:13 suggests ‘censers’. It will be noted that there is no indication of them being made of metal, e.g. gold or silver, which counts against a type of vessel, even though it is strange as to why knives should be introduced among the vessels. On the other hand it may be that the intention was that ‘silver’ should also apply to these. If these were a special type of type of silver vessel or bowl (seen as of the first sort) it would explain the use of ‘a second sort’ in relation to the silver bowls in contrast. The phrase ‘of a second sort’ translates misnim, which means ‘double’ or ‘second’. Some, however, see this word as indicating that something has dropped out of the text (reading it, for example, as ‘two thousand’). What is apparent is that there were ‘vessels’ of various kinds which were on the whole strictly enumerated.
Ezr 1:11
‘All the vessels of gold and of silver were five thousand and four hundred.’
It is immediately apparent that this total is far higher than the sum of the figures give. But this is not unusual in such ancient lists where the important items are enumerated with the remainder not being mentioned although included in the total (compare the Alalakh texts). Furthermore we must bear in mind that the use of ‘a thousand’ (occurring twice) may simply indicate ‘a large number’, the common significance of ‘a thousand’ when standing by itself in the Scriptures. Compare ‘the cattle on a thousand hills’ (Psa 50:10); ‘to a thousand generations’ (Deu 7:9; 1Ch 16:15; Psa 105:8); ‘a thousand years’ (Psa 90:4; Ecc 6:6; 2Pe 3:8; Rev 20:2-7). This being so we do not necessarily have to look for scribal errors, although such may have occurred.
Ezr 1:11
‘All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon to Jerusalem.’
The chapter ends triumphantly. All these vessels were brought up to Jerusalem by Sheshbazzar at the same time as the exiles returning from Babylon were brought up. ‘From Babylon to Jerusalem.’ It was the reversal of the exile. It may be that it was because Sheshbazzar was the one who ‘brought up’ the exiles to Jerusalem that he is not mentioned in the list of those who were so brought up in chapter 2.
Fuente: Commentary Series on the Bible by Peter Pett
The Return Arranged For
v. 5. Then rose up the chief of the fathers v. 6. And all they that were about them v. 7. Also Cyrus the king brought forth the vessels of the house of the Lord v. 8. even those did Cyrus, king of Persia, bring forth by the hand of Mithredath, the treasurer v. 9. And this is the number of them: thirty chargers of gold v. 10. thirty basins of gold v. 11. All the vessels of gold and silver
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE RESPONSE TO THE DECREE (Ezr 1:5-11). The response made to the decree fell short of what might have been expected. The “patriarchal chiefs” who responded belonged solely, or mainly, to the two tribes of Judah and Benjamin; the “ten tribes” were for the most part deaf to the invitation addressed to them. Some, however, of Ephraim and Manasseh (1Ch 9:3), and perhaps some of other tribes, were more zealous, and took part in the migration. Many, on the other hand, even of Judah and Benjamin, preferred remaining in Babylonia to undertaking the long and perilous (Ezr 7:22) journey to Palestine, and taking the chance of what might happen to them there. They were, as Josephus says, “disinclined to relinquish their property.” In the course of nearly seventy years great numbers of Jews had acquired wealth; some had invested their money in lands and houses; others had extensive business connections; others, again, though poor, may have been unenterprising; and the result was that only some 42,000 persons took advantage of the opportunity, and proceeded from Babylonia to Jerusalem (Ezr 2:64). The response to the latter part of the decree, addressed by Cyrus to his heathen subjects, was more satisfactory. The Jews were helped by their neighbours freely, with gold, and with silver, and with goods, and with beasts, and with precious things (verse 6); and besides all this, a certain number of freewill offerings were contributed. As in Egypt at the time of the Exodus (Exo 11:3), so now, the Jews found favour in the eyes of the heathen on their departure from among them, and were made partakers of their worldly substance. We may well suppose that once more God gave his people favour in the sight of those with whom they had been living, and disposed their hearts to liberality.
Ezr 1:5
Then rose up the chief of the fathers. The “chief of the fathers” are the hereditary heads of the families recognized as distinct and separate (see Ezr 2:3-19).
Ezr 1:6
All they that were about them. i.e. all their neighbours. Strengthened their hands. This is the literal rendering. The margin gives the right meaning”helped them.” With precious things. Migdanoth, a rare word, only used here, in Gen 24:53, and in 2Ch 21:3; always connected with silver and gold: derived from meged, which means “precious.“ Besides all that was willingly offered. The gold, silver, precious things, etc. previously mentioned were free gifts to individual Jews, and were additional to certain offerings which were intrusted to them for conveyance to Jerusalem. On the value attached by the Persians to offerings made in Jerusalem to Jehovah, see below, Ezr 6:10, and Ezr 7:17.
Ezr 1:7-11
THE RESTORATION OF THE SACRED VESSELS BY CYRUS (Ezr 1:7-11). Following the ordinary custom of the early Oriental conquerors, Nebuchadnezzar, long before he destroyed the Jewish temple, had carried off from it, partly as trophies of victory, partly as articles of value, many of the sacred vessels used in the temple service (see 2Ch 36:10; Jer 27:19, Jer 27:20; Dan 1:2). At his final capture and destruction of Jerusalem he bore off the remainder (2Ki 25:14, 2Ki 25:15). These he deposited at Babylon in the temple of Merodach (or Bel), the god whom he chiefly worshipped (Dan 1:2), where they probably remained until Belshazzar had them brought out and desecrated at his great banquet (Dan 5:2). A religious instinct now prompted the Persian king to give the vessels back, in order that they might revert to their original use. The careful enumeration of them (Ezr 1:9-11) is characteristic of Ezra, who is very minute and exact in his details, and fond of making lists or catalogues.
Ezr 1:7
The vessels. Probably all that he could find, yet scarcely all that had been taken away, since many of these were of bronze (2Ki 25:14), and the restored vessels seem to have been, all of them, either of gold or silver (see Ezr 1:11). Which Nebuchadnezzar had brought forth. The carrying off of sacred vessels, as well as images, from temples is often represented in the Assyrian sculptures. It was a practice even of the Romans, and is commemorated on the Pillar of Titus, where the seven-branched candlestick of the Jewish temple is represented as borne in triumph by Roman soldiers. And had put them in the house of his gods. Elohayv, which is the form used in the text, can only mean “his god,” not “his gods.” Nebuchadnezzar represents himself, in his inscriptions generally, as a special devotee of a single Babylonian god, Merodach, whose temple, called by the Greeks that of Bel, is no doubt here intended (comp. Dan 1:2).
Ezr 1:8
Mithredath the treasurer. Not “Mithridates, the son of Gazabar,” as the Vulgate renders. The Hebrew gizbar represents a Persian word, gazabara or ganzabara, which had no doubt the meaning of “treasurer,” literally “treasure-bearer.“ We have here the first occurrence of the famous name, borne by so many great kings, of Mithridates. The name is thoroughly Persian, and is excellently rendered by the Hebrew . It means either “given by Mithra” or “dedicated to Mithra,” and is distinct evidence of the worship of Mithra by the Persians as early as the time of Cyrus. Mithra was the sun, and was venerated as Mitra by the early Vedic Indians. His worship in later Persia is clearly established; but, except for the name of Mithredath in this place, it would have been doubtful whether he was as yet an object of religious veneration to the Iranians. Sheshbazzar. It is generally allowed that this was the Chaldaean or court name of Zerubbabel. (The chief evidence of this is to be found in Ezr 5:16 compared with Ezr 3:8.) What the name signified is uncertain. The prince of Judah. Zerubbabel was the son of Pedaiah, brother of Salathiel, who was the legal heir of Jehoiachin, king of Judah. He appears to have been adopted by Salathiel as his son, and to have been recognized as the legitimate heir to the throne of David. Thus he did not owe his appointment to the mere favour of Cyrus, but was the natural leader of the people.
Ezr 1:9
Chargers. Agarteley, a rare word, perhaps Persian. The LXX. translate , “wine-coolers;” the Vulgate has phialae, “vases;” the apocryphal Esdras, , “vessels for drink-offerings.” Probably basons or bowls are intended. Knives. Machaldaphim, another rare word of doubtful sense. The LXX. render , “changes,” regarding the word as derived from , “to exchange.” The apocryphal Esdras has “censers.“ But the most usual translation is that of the A. V; “knives.”
Ezr 1:10
Of a second sort. Not “double,” as the LXX. render; but “secondary,” or “of inferior quality”.
Ezr 1:11
All the vessels were five thousand and four hundred. The numbers previously given produce a total of only 2499, or less than half of this amount. There must be some corruption, but whether in the total or the items is uncertain. The apocryphal Esdras raises the total number of the vessels to 5469.
HOMILETICS
Ezr 1:5-11
The muster.
We have noted already that the great and primary feature in the restoration of Israel from captivity was the restoration of the house. With a view to this restoration, as we have seen, the whole edict of Cyrus was framed. In the passage now before us we shall see, in the next place, that the results of that edict were in accordance with this design. They secured, i.e; the two first requisites for carrying out this design, providing, as they did, on the one hand, the requisite men; and, on the other, the requisite means.
I. THE REQUISITE MEN.
1. The requisite laymen. “Then rose up . Judah” (Heb 7:14) “and Benjamin.” The Church is before its ministers (comp. Php 1:1). Perhaps, also, the laymen in this case were the first to be stirred. Next, the requisite lay-leaders, the “chief of the fathers of Judah and Benjamin.” Wherever any body of men moves towards an enterprise, there must be some to go first. In this case it pleased God so to arrange by his providence, and so to work by the edict of Cyrus, that some of those were ready to go first who naturally stood first as it were. This was particularly the case, as we afterwards find, with him who stood first of all amongst these “chief of the fathers of Judah and Benjamin,” viz; “Sheshbazzar the prince of Judah,” mentioned in Ezr 1:8. This Sheshbazzar, better known as Zerubbabel (comp. Ezr 5:16 and Zec 4:9; see also Dan 1:6, Dan 1:7), about whose exact descent and lineage it is difficult to make sure, seems, at any rate, to have been regarded both by Israelites and Gentiles as the representative of the house of David. As such, he was the natural leader of the movement for restoration; and as such a leader, in God’s providence, he was found willing to act. In addition, next, to this sufficient lay element, we find also,
2. The requisite ecclesiastics. And that, as before, of all ranks. Both “the priests and the Levites,” e.g; both the appointed ministers and their appointed assistants, are specified in Ezr 1:5. Mention is also made afterwards of Jeshua, the legitimate high priest, or supreme ecclesiastical head (Ezr 2:2; Ezr 3:2, etc.); and of the Nethinims and children of Solomon’s servants (Ezr 2:43-58), the lowest grades of all those occupied in purely ecclesiastical work. This, therefore, completes the list. If the Church is before its ministers, it is not, therefore, without them. Neither Judah and Benjamin without Levi, nor Levi without Judah and Benjamin, could have restored the kind of house that God wished. It is to be admired, accordingly, that in this instance God caused the edict of Cyrus so to operate as to call forth sufficient of both. And something more than merely sufficient, so some have supposed. Besides men of Judah and Benjamin, and men belonging to or connected with the ecclesiastical tribe of Levi, some also belonging to other tribes of Israel are thought to be pointed to in the words “with all them whose spirits God had raised.” The return of some such appears clearly implied in 1Ch 9:3, and was only natural, when we bear in mind how many men of other tribes at various times before the captivity had joined themselves to that of Judah. It is further evident that such a separate ten-tribes element amongst those returning from Babylon would be a fact of much weight, since it would serve so greatly to make the restored house, as originally intended (Psa 122:4), a house for the whole race, a centre of unity for all “the twelve tribes scattered abroad” (Jas 1:1). And it would also aid us in understanding St. Paul’s long-subsequent description of those “twelve tribes” as “instantly serving God day and night” throughout the world (Act 26:7). They did so in that common temple which they had all thus helped to restore.
II. THE REQUISITE MEANS. The men thus duly called were also duly equipped. Almighty God, by the edict of Cyrus, both “raised” their “spirit” and filled their hands (see Psa 110:3; Php 2:13). For example, we find them provided with the requisite means of support. These men would have to live whilst on their journey, and whilst building the house. The “gold” and “goods” mentioned in 1Ch 9:6, added to what we may suppose them to have made by selling their possessions (Jer 29:4, Jer 29:5), may have been meant for this end. So also the “beasts” in the same verse (comp. Ezr 2:66, Ezr 2:67, where none but beasts of burden are mentioned) may have supplied them with another requisite, viz; means of transport. Next, if we are right in referring the last words of 1Ch 9:6 to the grant made by Cyrus himself, as afterwards defined in Ezr 6:3, Ezr 6:4, we see that they had, further, at their disposal the requisite materials for building. This point will perhaps appear more plainly if we compare the last-quoted passage with what is said in 1Ki 6:36. Not only, i.e; were the necessary materials for building the temple granted, but they were granted, it would appear, of the precise shape and size required for erecting one most important part of the new temple, viz; its inner court. Further yet, another most important point, we find that the requisite temple vessels were supplied in this case (1Ki 6:7-10). God’s providence had so ordered it that a sufficient number of thesesufficient, at any rate, to make a beginning; sufficient also, it may be, to serve as a pattern for others (a point of great importance according to Exo 25:9, Exo 25:40; 1Ch 28:11); and sufficient, in this way, to keep up the identity of the old worship and the new, and make it a true restorationwere placed at their service. This is a point to be marked. Taken away by Nebuchadnezzar principally at his first capture of Jerusalem (2Ch 36:7, as contrasted with 2Ki 24:13; 2Ch 36:19), placed by him in the house of his “god” (Dan 1:2), brought out thence at the great feast of Belshazzar on the same night that Babylon was captured (Dan 5:3, Dan 5:23, Dan 5:30), they were preserved by God through all these vicissitudes as something destined for further use. Exactly corresponding with this is the careful way in which we find them handled by the Persian treasurer Mithredath, taking.them in his “hand,” according to Lunge, so as to inspect and recognize them as Jerusalem temple vessels; and afterwards “numbered” or catalogued by him in the way that follows (1Ki 6:9, 1Ki 6:10) before giving them to Zerubbabel. What these vessels exactly were it is impossible for us now to make out; but it is evident that they were considered most important by all concerned at the time, and also evident that they leave little else in the way of “requisites” to be named. We may, perhaps, conjecture, however, that under the “precious things” of 1Ki 6:6 may be included those priestly “garments” of which we read in Ezr 2:69, and those musical instruments, no longer now to be hung on the willows, of which Josephus informs us. Also (one other point yet), that other vessels besides these preserved ones were now offered for temple use, in such numbers as almost to double the whole number at the disposal of the priests (comp. the total of the numbers in Ezr 2:9 and Ezr 2:10 with the total given in Ezr 2:11). In fact, certain other “vessels of silver,” for which no other use is specified, are mentioned by name in Ezr 2:6. But, whether with or without these conjectures, we have much here to admire.
(1) How willing are God’s people in the day of his power! When he has special work to be performed in his Church, how easily, how surely he provides the right men.
(2) How carefully, also, and how completely he enables them for their work, either by providing them with fresh instruments, or by using those which they have. Compare Ehud’s “left hand,” David’s “sling,” the “eloquence” of Apollos, etc. If called, therefore, to any work (and we are all called to the great work of glorifying Christ and fighting sin), in that call itself is our strength. “Go in this thy might” (Jdg 6:14; see also Jos 1:9; Jdg 4:6).
(3) At the same time, we must not mistake. Preparation is not accomplishment (1Ki 20:11). Collecting soldiers is one thing; arming and supplying them another; actual campaigning another yet. “Speak unto the children of Israel that they go forward.” “Go in this thy might.” The first word in that sentence as important as the last.
HOMILIES BY W. CLARKSON
Ezr 1:5, Ezr 1:6
God’s action on the minds of his people.
When Cyrus, moved of God, proclaimed liberty to the captives in Persia and invited the children of Israel to return to their own land, there was a very large proportion that preferred to stay, some from excusable and others from insufficient motives, but a large company of the people of God made an immediate and honourable response. These, to the number of 42,000 persons, forthwith made ready to leave their adopted country and to go up to Jerusalem, to build again the house of the Lord, rebuilding, at the same time, the shattered fortunes of the land of their fathers. The response to the king’s overture illustrates God’s action on the minds of his own people. We have
I. HIS TWO METHODS OF APPROACH. “Then rose up,” etc. (Ezr 1:5).
1. Instrumental. God worked on the minds of the chiefs of the people by means of the proclamations and edicts of Cyrus, and on the minds of the generality of ripe people by means of their leaders. Thenwhen the king’s offer was circulated”rose up the chief of the fathers of Judah and Benjamin,” etc. And when Sheshbazzar (Zerubbabel) and the other natural leaders came forward, then the multitude volunteered: there is human agency here.
2. Direct. God’s spirit acted directly and immediately on their minds. They were men “whose spirit God had raised;” they were like the “band of men whose hearts God had touched” (1Sa 10:26). God “laid his hand upon them,” and lifted them up, spiritually, and they became strong and brave, ready to do a good work for him and for the world.
II. ITS SPIRITUAL RESULT. Elevation of soul. Their spirit was raisedas ours will be whenever God works within us as he did in them
(a) above its common level of thought and feeling. They saw, as otherwise they would not have seen, the excellency of the service of God and of their native land; they felt, as they did not usually feel, how glorious a thing it was to lay everything on the altar of God and strike a brave and faithful blow for their country’s freedom and independence. Their views were cleared, their ambition heightened, their mind enlarged, their soul exalted. God “raised their spirit,” and they were lifted up
(b) above the inducements of a comfortable present; so that the pleasant homes and prosperous employments and agreeable friendships and enjoyable amusements in which they had been spending their days, these they were willing to leave behind them. And they were raised
(c) above the fear of misfortune in the future; so that the difficulties of the journey, the “lion in the way,” the arrangements between one another, the desolate ruins of the once-favoured city, the enemies that might dispute their right, all these dangers and difficulties they were prepared to encounter and overcome. Under the touch of the hand of God they became, as we may now become, men whose “heart was enlarged” to dare and do great things, to attempt and accomplish what, in an unenlightened and uninspired state, they would never have dreamed of doing. God was with them, his spirit was in them, and these children of men became the servants and the soldiers of God. Dare to attempt nothing if God’s Spirit be not in the soul, inciting and sustaining it. Dare to undertake anything if he opens the eyes of the understanding and if he dwells within the heart.
III. ITS MATERIAL ISSUES (Ezr 1:6). Such was the spirit of these men, that
(a) those of their kindred who did not accompany them and their Persian neighbours “strengthened their hands with vessels of silver and gold, with goods and beasts and precious, things;” and
(b) thus equipped they marched out of their captivity, and went forth free men to espouse the cause of Jehovah and to make their mark on their age and, indeed, upon future ages.
Our great wisdom is to know when God comes to us; to listen when he speaks; to respond when he calls. Many Jews in Persia heard but heeded not that voice; they felt the touch of that Divine finger but obeyed it not. They lived on in such comfort and enjoyment as their adopted country yielded; but they entered not the open gate of opportunity; they rendered no great service to their land, their church, their race. Not theirs the victory and the crown; these were for the men who responded when God called, and whose spirits rose to the height of that great occasion.C.
HOMILIES BY A. MACKENNAL
Ezr 1:5, Ezr 1:6
The return.
The books of Ezra and Nehemiah are the historical introduction to this third period of Jewish history. The first or formative period is that of the exodus and the conquest of Canaan. The second, that of the kings, is the period of national development, when all that was possible to them as a nation was accomplished. The third period was that of national dependence, and it lasted 600 years. From the return from captivity to the fall of Jerusalem, the history of the Jews is bound up with the policy of the great empires, Persia, Macedonia, Greece, and Rome, on whose favour they depended, or to whore they offered a fruitless resistance.
Just as the exodus and the conquest trained the people for the second stage in their development and prepared its way, so the third period prepared for the fourthJudaism in its relation to modem history. The true destiny of Israel is now revealed, to exist as a “leaven” among the nations. The Divine purpose in the Israelitish people is accomplished in Christendom; religious susceptibility, fitness for inspiration, has been the signal endowment of the Jews; theirs is a spiritual, not a national, glory. And the modem history of the unconverted remnant is not without significance; we see in them the natural stock out of which Christendom has grown. The tenacity and steadfastness which still characterise the race, their patience, gentleness, and readiness to serve or to rule, are some of the elements of their fitness to affect most intimately the history of the world, some of their qualifications to be the depositary of the promises of God.
The period of the return is sometimes contrasted with that of the exodus as an unheroic with an heroic time. It is easy to exaggerate the force of this contrast. That is not an unheroic or uneventful history which contains, as its heart, the story of the Maccabees. Even in these two booksEzra and Nehemiahthe narratives of the rebuilding of the altar, the foundation and dedication of the temple, the building of the walls of Jerusalem, and the reorganisation of a corrupt society, are not inglorious. The tact, the courage, the patience, the fidelity displayed awaken admiration; and some of the incidents strike the imagination and stir the soul.
The true contrast is rather that between ancient and modern life, the conceptions and conditions of the old and the new world. Instead of miracle, we read the story of providential guidance and of homely virtues winning the hearts of the captors. We are involved in the details of foreign policy, brought face to face with the intrigues of Oriental rulers. The successive fortunes of the great heathen states profoundly affect the fortunes of the Jews. Their history is becoming international, cosmopolitan. A new source of interest appears in these books, commonly reputed dull, as we perceive this. The history affects us not by its contrasts with our more commonplace life, but by its revelations of the Divine and noble in the commonplace; it appeals not to our wonder, but to our sympathy.
The period of the exodus was marked by a splendid cycle of miracles inaugurated by Moses, and fitfully appearing down to far later days. In the period of the monarchy God revealed himself in a succession of prophets; men whose glory and whose main office it was to declare the great moral principles of the Divine rule into which they had the insight of spiritual genius; but who yet had often conferred upon them a predictive gift, a power to foresee and to foretell events, which fixed attention on their utterances and confirmed their mission as from God. The period of which we are now speaking was marked by regard for law; the reverence for God as the God of order which characterises modern thought and modern piety had here its birth. Ezra was “a priest,” but he was also, and even more, “a scribe;” and the scribe, as Dean Stanley points out, was the forerunner of the Christian minister. We have wise men still, men of marvellous spiritual insight, ability to read the secrets of the human heart and to forecast human story; not these, however, but “pastors and teachers” are the officers of the Church. With the study of the law began the recognition of the sphere of the intellect in religion, the interpretation of God’s will. The synagoguein which, and not in the temple, the Christian congregation finds its historic origindates from this time; and so does the common school of the Jews. All this is of profound significance; it is the beginning of a religious revolution. God will henceforth be increasingly conceived of, not as interfering with, but directing, the course of events. Study is to take the place of signs; the knowledge of his will is to be gained, not through rare and fitful glimpses and glances, but by constant thought and careful reasoning.
Two lessons may be noted here
First, As To THE PROVIDENCE OF GOD. “The fall of Sardis and Babylon was the starting-point of European life; and it is a singular coincidence that the beginning of Grecian art and philosophy, and the foundation of the Roman constitution, synchronize with the triumph of the Arian race in the East.” Similarly, Christ came “.in the fulness of the times,” when Gentile history, as well as Jewish expectation, had “prepared the way of the Lord.” These coincidences have an evidential value; they mark design in history. Time, which removes us so far from events that they lose impressiveness, compensates for the loss by revealing more fully correspondences that speak of purpose. The majestic march of Providence makes also a direct appeal to the emotions of piety.
Next, AS TO THE PURPOSE OF GOD. The object of the separation of Israel to a peculiar destiny and discipline was that they might contribute moral and spiritual force to humanity. The “election” was for the sake of the human race. They were chosen not to judge mankind, but to influence it. The Jewish people, like him who was its archetype and greatest representative, came not to condemn the world, but to save the world. And this is the common order of spiritual efficiency. First separation, then influence. The first precept is, “Come ye out from among them, and be ye separate, and touch not the unclean thing;” then we can “be all things to all men,” can “eat and drink with publicans and sinners.” Some of these thoughts receive emphatic illustration in these verses.
I. IT WAS A PEACEFUL RETURN. God had “raised their spirit” “to go up to build the house of the Lord.” They went with the good wishes of Cyrus and the people. “All they that were about them strengthened their hands.” Jeremiah (Jer 29:1-32.) had told them what spirit they were to cherish during their years of bondage. “Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace.” It is still a characteristic of the Jews that they are good citizens. Many of them signally won the confidence of their masters; as Ezra, Nehemiah, Daniel, Mordecai, arid the three Hebrew youths. The reward of their meekness and service came. Contrast this return with the flight out of Egypt. “They were thrust out of Egypt.” “The Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.”
II. THE CHARACTER OF CYRUS. It is a large assumption which appears in his decree”Jehovah the God of heaven hath charged me to build him an house at Jerusalem, which is in Judah;” but it is not out of harmony with what we know of his character. The noblest epithets are heaped upon him in the prophecy of Isaiah. He is “the anointed, the Messiah, of Jehovah.” God “saith of Cyrus, He is my shepherd, and shall perform all my pleasure.” He is “the righteous man” whom God “raised up from the East.” Contrast this with the scorn of Egypt as an ally (Isa 30:1-33; Isa 31:1-9.), and the denunciation of the pride of Assyria, and the prophecy of its doom (Isa 10:1-34.). And heathen writings illustrate the Scripture representation of him. They speak of his virtues; they record romantic circumstances in his early career which justify the belief that he was providentially preserved for some great purpose.
III. THE POINTS OF RESEMBLANCE BETWEEN THE JEWISH AND THE PERSIAN FAITH. The unity of God; that he should not be worshipped under the form of idols; that God was good, and that evil was not from him. Each faith was able to contribute something to the other; but fundamentally they were in harmony. Contrast this with the idolatries of Babylon, the scornful picture of Isa 46:1, Isa 46:2; and picture the meeting in Babylon of the Persian victors and the Jewish exiles. An interest might well be excited in one another such as is indicated in our text.
The narrative illustrates “God’s making use of men‘s goodness“ to advance his purpose. He can make “the wrath of man to praise him;” but he loves rather the frank service of those in sympathy with him. We too love to contemplate good acts done graciously; favours unmarred by any bitter memories. The feeling of the return finds lyrical expression in the joyousness and trust of Psa 126:1-6.M.
HOMILIES BY J.A. MACDONALD
Ezr 1:5, Ezr 1:6
The response.
“Then rose up,” etc. The edict of Cyrus had been issued (see Ezr 1:2 4). The voice of God was in the voice of the king (see Ezr 1:1). But who responded?
I. THE CHIEFS OF THE FATHERS OF JUDAH AND BENJAMIN RESPONDED.
1. Happy the people whose magistrates lead them nobly.
(1) In politics. The voice of the king. The purpose of that voice.
(2) In religion. The voice of God. The purpose of that voice: immediate; ulterior with respect to fulfilment of prophecy, etc.
2. Politics cannot be divorced from religion.
(1) God has joined them in the constitution of our nature.
(2) He holds citizens, as such, responsible to himself.
(3) Experience proves that godly men are the best citizens.
3. Evil rulers are scourges of God to wicked peoples.
(1) Not appointed without his providence (see Isa 3:4).
(2) Rulers are no worse than their people.
Representative governmentsresponsibility of the franchise. In hereditary magistracies (see Isa 1:10). “Rulers of Sodom” associated with “people of Gomorrah” (see Isa 1:25, Isa 1:26). When the vices of a people are purged away, then worthy magistrates are raised up to them.
II. THE PRIESTS AND LEVITES RESPONDED.
1. Priests, leaders in religion.
(1) Sons of Aarontype of Christ, also of Christians.
(2) Offices at the altar.
(3) Offices in the sanctuary.
2. Levites, leaders in literature.
(1) Scattered in Israelschoolmasters, scribes of the law (2Ch 34:13).
(2) Services about the temple. Literature should be the handmaid of religion. When otherwise, inversion of God’s order fearfully mischievous.
III. SKILFUL ARTIFICERS RESPONDED. Those whose spirit God hath raised to go up and build the house of the Lord.
1. All useful labour is from God.
(1) He is the Author of our faculties.
(2) His providence furnishes opportunities for their culture.
2. All talent should be devoted to God.
(1) In building up his material temple.
(2) In furthering the building of his living temple.
(3) In our secular calling (see 1Co 10:31).
IV. A WILLING PEOPLE RESPONDED.
1. All they that were about them.
(1) Not all the nation. Some elected to remain in Babylon. Gain of merchandise, etc; etc. So it is still when God calls us to forsake the world.
(2) Those responded whose sympathies were true”about them.” Frequently the children of godly persons elect the service of Christ.
2. These strengthened their hands.
(1) True sympathy is help. Moral influence of virtuous citizens strengthens the hands of magistrates.
(2) Where sympathy is true it will furnish active help. Gifts from the wealthyviz; things of “gold and silver,” “goods,” “beasts,” viz; for transport (see Ezr 2:66, Ezr 2:67); “precious things.” Gifts from the multitude”freewill offerings.” All is precious that comes from a loyal heart.
1. Learn that religion and politics may be harmonised without resorting to compulsion. The response was voluntary. Uniformity is not unity. Endless variety in living things.
2. Harmony in religion and politics is truest when free. With compulsion comes resistance and contention. Admit the principle of coercion, then the question is not between religion and politics, as abstract principles, but becomes often an ambitious and unholy strife.J. A. M.
HOMILIES BY J.S. EXELL
Ezr 1:1-11
The beginning of a great religious movement.
Israel had experienced long bondage in a foreign land under a heathen king; this would have a beneficial influence.
1. It would tend to cultivate within them a right view of the sorrow consequent upon sin. Their captivity was a punishment for idolatry. Sin sends men into slavery.
2. It would tend to cultivate within them a right view of the external in religion. Solomon’s temple was the pride of Israel. They prided themselves in the magnificent masonry, in the richly-coloured garments, in the lofty altar; but now all is in ruins, and they in bondage, will they not learn to worship God in simplicity, in spirit and in truth? The sensuous m religion leads to slavery. It is well sometimes that our temple should be destroyed; God lays the outward in ruins that we may see the inward. The Church has often to go into captivity to learn the meaning of the spiritual.
3. It would tend to cultivate within them a right view of the Divine in worship. Israel thought that the temple was the one place of worship; but in captivity the scattered people learn that God will hear their cry from heathen cities and in desert places.
4. It would cultivate within them a right view of the sympathetic feeling which should prevail in their midst. Israel had been sore rent by faction; in captivity they are one. The Church is united by its sorrows. We observe respecting great religious movements
I. THAT THEY OFTEN TAKE THEIR RISE IN THE STIRRINGS OF AN INDIVIDUAL SOUL. “The Lord stirred up the spirit of Cyrus king of Persia.”
1. A Divine commencement. Here we see the beginning of the great movement of Israel’s restoration to fatherland. History is unveiled and God is seen. The voice of God is heard in the proclamation of Cyrus. The human historian can only write the proclamation of the king; the inspired historian makes known the secret working of God. We know nothing of the Divine heart-stirrings which precede the great movements of our age. God is behind the king and we see him not. The political serves the spiritual. Let us rightly interpret our heart-stirrings; God is in them, they have great meanings. They are more than the beatings of a pulse, they are the beginnings of spiritual liberty. Heaven has various ways of stirring our souls.
2. A secret commencement. The restoration of Israel began in the secret stirrings of one heart. It did not begin with the crowd, but with the individual. And so great religious movements generally commence in the secret awakening of the one man. See the power of a God-moved heart. The kingdom of God cometh not with observation. Restorations are in the heart before they are in the world.
3. An unlikely commencement. The Jews were looking for a rod out of the stem of Jesse to restore them; God sent an ahem deliverer. A man of war becomes a man of peace; a man of conquest becomes an emancipator of the people. God employs unexpected agencies. Great religious movements often have unlikely beginnings.
4. An effectual commencement. The stirring of the heart of Cyrus had great possibilities in itit expanded into a temple of worship; its pulsations are felt in our own age.
II. THAT THEY ARE TIMED BY THE FAITHFUL PROVIDENCE OF GOD. “That the word of the Lord by the mouth of Jeremiah might be fulfilled.” Thus the captivity of Israel terminated in the set time of God.
1. The mercy of God. In the proclamation of Cyrus to the wretched slaves see the Divine mercy to those most undeserving of it; the word of God is a merciful message to man, it is a word of liberty, that the ruined temple of life may be rebuilt.
2. The fidelity of God. Israel had the promise of liberty fulfilled; so all the promises of God respecting the future glory of the Church will be accomplished.
3. The purpose of God. The captives were not to go out of bondage merely for their own freedom and enjoyment; but to build the temple of the Lord. Men are freed from the tyranny of sin that they may establish the kingdom of heaven; they must be liberated before they can build. This is the Divine purpose in the salvation of men, that they may engage in promoting spiritual good.
III. THAT THEY OFTEN REVEAL IN MEN UNEXPECTED EXCELLENCES OF MORAL CHARACTER.
1. The hidden excellences of men. The Jews probably did not expect much aid from Cyrus; but he had excellences of knowledge, of grace, they little suspected. God saw this and used him. Men are often better than we know, and are more prepared to aid the work of God than we suppose.
2. The revealed excellences of men. Cyrus incidentally shows by his proclamation the good that is in him. Times of religious revival reveal unexpected abilities in men; then the dull man becomes brilliant; the man of little opportunity becomes rich in knowledge; the cold man becomes generous in gift.
3. The utilised excellences of men. All that is good in men God uses for the welfare of his Church.
IV. THAT THEY ARE OFTEN FURNISHED WITH NEEDFUL MATERIAL AID IN THE MOST UNEXPECTED MANNER (verse 6). The departure of such a people would require great preparation, and would necessitate great expense. How are the captives to meet it? The proclamation of Cyrus provides for it. A wondrous providence often causes the world in unexpected ways to minister to the temporal needs of the Church; men of the world often help to erect a temple in which they are little intere
Fuente: The Complete Pulpit Commentary
It should seem that many of the people remained in Babylon reconciled to their captivity, and had mingled with the Chaldees. An awful representation of characters, in all ages, whose condemnation is that light is come into the world, and men love darkness rather than light, because their deeds are evil. Joh 3:19 . And those precious souls whose spirits God had raised up to return to Jerusalem, what a sweet representation are they of all that through the blessed recoveries of grace emerge out of the captivity of sin and Satan, and seek Jesus, of whom Jerusalem, the holy city, was a type. Reader! see in this the blessed lesson the Holy Ghost teacheth. Jerusalem was in ruins at this time; the temple destroyed, the walls thrown down. But amidst all this discouragement the people willingly, and with joy, returned. And doth not the poor sinner, when once his eyes are opened, his prison-doors thrown open, and the Lord’s grace leading him by the hand, ask the way to Zion with his face thitherward, to join himself to the Lord in a covenant that cannot be forgotten? Jer 50:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ezr 1:5 Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all [them] whose spirit God had raised, to go up to build the house of the LORD which [is] in Jerusalem.
Ver. 5. Then rose up the chief of the fathers ] Those, who are therefore crowned and chronicled in the next chapter. Those magnates magnites, that drew on others by their example. Those Viri gregis, he-goats before the flocks, men of public places and authority, active for reformation, who hearkened to that divine call, Jer 50:8 , “Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks.” These nobles arose, being roused and raised by that noble spirit of God, Psa 51:12 , that kingly spirit, the Chaldee rendereth it; such as was found in Araunah, that famous Jebusite, 2Sa 24:23 Zec 9:7 ; and is a quickening spirit in every good soul, causing them to make riddance, as Baruch did, Neh 3:20 , and to take long strides toward heaven, as Jacob did toward Padanaram, Gen 28:5 for, Nescit tarda molimina spiritus sancti gratia, The spirit of grace knoweth no slow paces, but is quick of despatch (Ambrose). Up get these chieftains when once they hear, Surge, age, Summe Pater, as one said once to the bishop of Rome, exciting him to make war upon the Turk.
And the priests, and the Levites
With all them whose spirit God had raised up
To build the house of the Lord
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ezr 1:5-11
5Then the heads of fathers’ households of Judah and Benjamin and the priests and the Levites arose, even everyone whose spirit God had stirred to go up and rebuild the house of the LORD which is in Jerusalem. 6All those about them encouraged them with articles of silver, with gold, with goods, with cattle and with valuables, aside from all that was given as a freewill offering. 7Also King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put in the house of his gods; 8and Cyrus, king of Persia, had them brought out by the hand of Mithredath the treasurer, and he counted them out to Sheshbazzar, the prince of Judah. 9Now this was their number: 30 gold dishes, 1,000 silver dishes, 29 duplicates; 1030 gold bowls, 410 silver bowls of a second kind and 1,000 other articles. 11All the articles of gold and silver numbered 5,400. Sheshbazzar brought them all up with the exiles who went up from Babylon to Jerusalem.
Ezr 1:5 then the heads of the fathers of the households of Judah and Benjamin and the priests and the Levites This is a list of the three major groups (tribes) that made up the southern kingdom, Judah, after the political split in 922 B.C., which was caused by Rehoboam’s arrogance (cf. 1 Kings 12).
The only tribal group missing in this list is Simeon, which was incorporated into Judah very early. Most of the tribe of Levi (i.e., priests and Levites) stayed with the southern kingdom because of the temple in Jerusalem.
everyone whose spirit God had stirred to go up This is the same VERB (BDB 734 I, KB 802, Hiphil PERFECT) as in Ezr 1:1. God motivated Cyrus to do His will and He motivates His people to do His will. However, there is also a necessary covenantal response from each individual. We know from history that not all of these tribal groups returned. God opens hearts to respond to Him!
The Hebrew term ruach (spirit, BDB 924, see Special Topic: Breath, Wind, Spirit ) has a very wide semantic field (BDB 924-926, KB 1197). In this context it refers to the human person, his thought, and volitional processes.
Ezr 1:6 encouraged them This is a Semitic idiom, strengthen their hands. Here it obviously refers to valuable gifts both for the temple in Jerusalem and to help those who are returning to make the trip. See Special Topic: Hand .
a freewill offering God’s people had responded to give to the tabernacle in Exo 35:29 from the spoils they were given by the Egyptians. Here neighbors and fellow Jews give to the rebuilding of the temple in Jerusalem. This may fit Hag 2:6-7.
Ezr 1:7 King Cyrus brought out the articles of the house of the LORD, which Nebuchadnezzar had carried away from Jerusalem and put into the house of his gods These articles would include cups, censers, and sacrificial paraphernalia (cf. Ezr 1:9-11). These articles are mentioned in Jer 52:17-19; 2Ch 36:10. They were placed in the temple of Marduk in the city of Babylon. When one compares 2Ki 24:13 with Dan 5:2-4, there seems to be a contradiction. However, it seems that the large articles of metal were cut up to make them easier to transport, but the smaller ones such as cups, bowls, and spoons were kept intact.
Ezr 1:8 Mithredath This was the name of the treasurer of the city of Babylon. His name (BDB 609) reflects the Persian sun god, Mithras. This was a common name (given to Mithras or Mithras has given) and another person by the same name occurs in Ezr 4:7.
Sheshbazzar His Babylonian name (BDB 1058) means may ______ protect the father. The blank may refer to the moon god (Zin/Sin) or the sun good (Shashu/Shamash). There has been much discussion about this man’s relationship to Zerubbabel, who is mentioned in Ezr 2:2 as bringing the exiles back to Jerusalem. Some see him as the first Persian-appointed governor and the uncle of Zerubbabel (cf. 1Ch 3:18, Shenazzar or Shenabazar is the fourth son of exiled king Jeconiah [Jehoiachin]; Zerubbabel’s father is Shealtiel, the first son, cf. Ezr 3:2). In my opinion they are sequential governors (cf. 1Es 6:18), but this is speculation.
prince of Judah The term prince (BDB 672 I) means one lifted up or chief. It does not necessarily imply that he is of the royal line (tribe of Judah, Gen 49:10; line of Jesse, Isa 11:1; and family of David, 2 Samuel 7). He is called governor in Ezr 5:14-16, while Zerubbabel is called governor in Hag 1:1.
Ezr 1:9
NASB30 gold dishes
NKJVthirty gold platters
NRSVgold basins, thirty
TEVgold bowls for offerings – 30
NJBthirty gold dishes
This term (BDB 173) refers to a basin or basket. The New International Dictionary of Old Testament Theology and Exegesis, vol. 1, p. 256, calls it a dish or pan. The Anchor Bible Commentary, vol. 14, calls it a small dish or other container, p. 5. The term is used only in this verse in the Bible and is uncertain as all the various guesses from the ancient versions show.
NASB1,000 silver dishes
NKJVone thousand silver platters
NRSVsilver basins, one thousand
TEVsilver bowls for offerings – 1,000
NJBone thousand silver dishes
This term (BDB 173) is the same word as the above items except the ones above were made of gold; these were made of silver. In the tabernacle the different types of valuable metals were used to designate degrees of holiness. Gold was used in the Holy of Holies, but silver in the Holy Place and bronze in other parts of the tabernacle. If this remains true then these different metal vessels may have specialized usages. No bronze vessels are mentioned in the list.
NASB29 duplicates
NKJVtwenty-nine knives
NRSVknives, twenty-nine
TEVother bowls – 29
NJBtwenty-nine repaired
This term (BDB 32) may denote a ritual cutting instrument because it may be related to the VERB to cut through. In 1Es 2:13, which contains a list of vessels closer to the number mentioned in Ezr 1:11, these are called censers. The Septuagint translated it as changes of clothing (priestly garments).
Ezr 1:10 bowls of a second kind Some lexicons think the word comes from the root, double (i.e., of a second kind) and refers to bowls that matched each other (cf. New International Dictionary of Old Testament Theology and Exegesis, vol. 2, p. 1138).
Ezr 1:11 five thousand four hundred If one adds all of these items listed in Ezr 1:9-11, they do not equal even half of this amount. This list was just a summary or there were many small unlisted items such as spoons. The non-canonical book of 1Es 2:13-15 gives a list that has many more items listed.
Many of the larger items of gold in the temple were cut up in order to be transported to Babylon (cf. 2Ki 24:13).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Did Cyrus know about Jewish prophecy?
2. Why does Cyrus’ decree sound so Jewish?
3. Did God’s Spirit stir all the Jews to return to Judah or just some?
4. How are Sheshbazzar and Zerubbabel related?
5. Did Nebuchadnezzar keep only the articles from the Jewish temple or from all the temples that he conquered?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the chief of the fathers: i.e. those named in the next chapter.
chief = heads.
judah and Benjamin. But the other tribes found representatives. Compare Ezr 2:59, Ezr 2:70, where the terms “of Israel” and “all Israel” are used. In 1Ch 9:3, Ephrairn and Manasseh are mentioned by name. See note on 1Ki 12:17.
Fuente: Companion Bible Notes, Appendices and Graphics
Ezr 1:5-11
Ezr 1:5-11
CYRUS RETURNS TO ISRAEL THE SACRED VESSELS LOOTED FROM THE TEMPLE BY NEBUCHADNEZZAR
“Then rose up the heads of the fathers’ houses of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred up to go up to build the house of God which is in Jerusalem. And all they that were round about them strengthened their hand with vessels of silver, with gold, with goods, and with beasts, and with precious things, besides all that was willingly offered. Also Cyrus the king brought for the vessels of the house of Jehovah, which Nebuchadnezzar had brought forth out of Jerusalem, and put in the house of his gods; even these did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. And this is the number of them: thirty platters of gold, a thousand platters of silver, nine and twenty knives, thirty bowls of gold, silver bowls of a second sort four hundred and ten, and other vessels a thousand. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon unto Jerusalem.”
“The heads of the fathers’ houses of Judah and Benjamin” (Ezr 1:5). Although Cyrus’ decree was broad enough to have included any of the northern tribes who might have survived the Assyrian captivity (Ezr 1:3), this mention of those who responded makes it clear that there was no significant response from any of the tribes except that of Judah and Benjamin.
“And all that were about them strengthened their hand” (Ezr 1:6). “This is usually held to include Babylonians.” And why not? The generous example set by the king himself would have prompted many others to follow his lead; and, as the text stands, it could hardly fail to include all the neighbors, even the Babylonians.
“Even these did Cyrus king of Persia bring forth … and numbered them unto Sheshbazzar, the prince of Judah” (Ezr 1:8). “This is a reference to Nebuchadnezzar’s looting of the Temple of Solomon on both of those occasions when he captured Jerusalem in 597 B.C. and in 587 B.C. These sacred vessels he had laid up as trophies in the house of his gods; and upon the night when Babylon fell, the drunken king Belshazzar was having a great feast for his lords and concubines, when he sent for the sacred vessels of the Jewish Temple to drink from them. That was the occasion (Daniel 5) when the fingers of a man’s hand wrote the doom of Babylon on the wall, and the city fell that night.
“All these did Sheshbazzar bring up when they of the captivity were brought up from Babylon to Jerusalem” (Ezr 1:11). Two things of importance should be noted here. Sheshbazzar who here is seen to have led the first emigration to Jerusalem disappears from the Biblical narrative after this brief mention; but as Williamson noted, “This should not surprise us, because no first hand account (of all that happened) has survived.”
Also, “The passive verb `were brought up’ is deliberately chosen here to imply divine activity. The narrative thus echoes the description of the Exodus (Exo 33:1). `Brought up’ from Babylon to Jerusalem thus becomes the counterpart of `brought up’ out of the land of Egypt.”
E.M. Zerr:
Ezr 1:5. Then is an adverb of time, referring to the proclamation of Cyrus, which was in the first year of his rule over Babylon and its possessions. Since the matter of dates has been brought up, I believe this is a good place to offer some explanatory remarks touching the chronological connection of this short, but comprehensive book. It covers two of the three important sections of the total reconstruction work that followed the “70” years. The three sections were, rebuilding of the temple (under Zerubbabel), the reformation of the worship (under Ezra), and the rebuilding of the walls of Jerusalem (under Nehemiah). The first is covered by chapters 1 to 6; the second by chapters 7 to 10, and the third is covered by the book of Nehemiah. The time consumed by the first was 21 years, reaching to the 6th year of Darius I of Persia. Nothing much was done further until the work of Ezra on the second section of the restoration. That began 58 years after the completion of the work of Zerubbabel. More will be said about that at the proper chapter; but now, let us come back to the immediate study of the present verse. The 10 tribes had been taken away by the Assyrians a century before the kingdom of Judah was overthrown by the Babylonians. The 10 tribes were in practically the same general territory as the others, but had become more or less interspersed with the people of the land, and their tribal distinction was not so evident. The 70 years just ended left the tribes forming the kingdom of Judah with their leading men still recognized as such, and they were the ones who took the lead in responding to the proclamation of Cyrus. We note that the priests and others of the tribe of Levi were among those who answered the call of the Persian king. The motive that prompted them to act favorably was the fact that God had raised or aroused their spirit. In other words, they were going to Jerusalem to work in the cause of the Lord because their heart was in the matter.
Ezr 1:6. In verse 4 is the order of Cyrus for the people with whom the Jews were sojourning to furnish them with metals and animals. That order was obeyed, and in addition they gave them things that had not been specifically required. That is what is meant by the words beside all that was willingly offered.
Ezr 1:7. The vessels mentioned here are the ones of 2Ki 24:13; 2Ki 25:13-17, and 2Ch 36:18. This conduct of Cyrus was consistent with the proclamation he had just made on behalf of the Jewish nation. These sacred vessels had been taken out of the land of Judah by the captors, and had even been disgracefully used by the heathen king Belshazzar. (Dan 5:1-4.) Hence all the rules of war as well as moral justice required that they be restored to their former and rightful owner. In saying that the vessels were restored, exception must be made, of course, to the ark. It was never accounted for after being taken from Jerusalem by the Babylonians. Smith’s Bible Dictionary says: “It was probably taken captive or destroyed by Nebuchadnezzar, 2Es 10:22 [one of the apocryphal books], so that there was no ark in the second temple.” Schaff-Herzog Encyclopaedia says of the ark: “It was probably burnt up in the destruction of Jerusalem by Nebuchadnezzar; and in the YOMA [a secular writing], it is said that there was a stone in the Holy of holies on the spot where the ark should have stood; and on this stone the postexilian (after the exile) high priests set the censer.” The vessels that were still available will be numbered but not named in a following verse.
Ezr 1:8. Numbered means he made a list or invoice of the articles with the knowledge of his own treasurer, and turned over to Sheshbazzar who was a leading man of the Jews. That action was for the protection of Cyrus’ reputation as to honesty.
Ezr 1:9-11. A charger is a basin to hold liquids and other loose matter. A bason is defined by Strong as “a covered goblet.” Second sort is said of them because they were for a less important use. This is a clear instance of the thought in 2Ti 2:20. These vessels were not in the tabernacle built by Moses. Solomon was permitted to enlarge over the work done at Mt. Sinai, which is why we read of so many things here that are not to be found in the tabernacle service. This assortment of vessels was placed in the hands of Sheshbazzar who was a prince; that is, a leading man of the land of Judah. He was made responsible for the transportation of the precious articles, as the group of Jews went out of the land of their captivity to their own country, whose capital was Jerusalem.
Fuente: Old and New Testaments Restoration Commentary
whose spirit: Ezr 1:1, 2Ch 36:22, Neh 2:12, Pro 16:1, 2Co 8:16, Phi 2:13, Jam 1:16, Jam 1:17, 3Jo 1:11
Reciprocal: Exo 35:21 – General 1Sa 10:26 – whose hearts 1Ch 5:26 – stirred up 2Ch 21:16 – the Lord Ezr 4:2 – Zerubbabel Ezr 8:1 – the chief Psa 102:14 – General Isa 49:17 – children Isa 51:14 – captive Jer 31:6 – Arise Jer 31:16 – they Eze 45:17 – the prince’s Hag 1:14 – stirred Mat 21:3 – straightway Act 7:23 – it came
Fuente: The Treasury of Scripture Knowledge
Ezr 1:5. Then rose up the chief of the fathers, &c. Eminent and experienced men, from whom it might justly be expected, that, as they were above their brethren in dignity, so they should go before them in duty. Of Judah and Benjamin And with them some of the other tribes, as appears from 1Ch 9:3; but these only are named, because they were most considerable for number and quality. And the priests and Levites Who, as became them, were among the first that set their faces toward Zion. If any good work is to be done, let ministers take the lead in it. With all whose spirit God had raised, to go up Whom he had inspired with reverence and love for himself as the God of Israel, and a deep concern for the restoration of his worship at Jerusalem, and with that resolution and fortitude which were requisite to enable them to break through the difficulties and discouragements which were in their way. These were undoubtedly great and many; such as their present penury; the length, and hazards, and expenses of the journey; their being dispersed in several and distant places, which prevented the conjunction of their counsels and actions; the multitude of their enemies; the actual possession of their country by others; the ruinous state of Jerusalem, and the other cities and towns of Judea; and the great backwardness of many of their own brethren to go with them. Add to this, the temptation was strong to some of them to stay in Babylon, being conveniently and comfortably settled there, and having contracted an acquaintance with their neighbours, such as was agreeable and pleasing to them. By these and such like considerations, many were induced to remain where they were, or at least not to go with the first that went. But there were some that broke through these difficulties, and they were those whose spirits God had raised up: whom by his Spirit he had inspired with a generous desire of liberty, and a gracious affection to their own land, the land God had given them, and a desire for the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have stayed in Babylon: but, as he had raised up the spirit of Cyrus to proclaim this liberty, so he raised up their spirits to take the benefit of it, and set their faces toward Zion, as strangers asking the way thither, Jer 50:5. For, being a new generation, they went out, like their father Abraham, from this land of the Chaldees, not knowing whither they went.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ezr 1:5-11. The Return of the Jews under Sheshbazzar with the Holy Vessels.The carrying out of the decree.
Ezr 1:5. even all . . . Jerusalem: implying that many did not avail themselves of the opportunity of returning. The lot of many of the exiles was far from unhappy, while the prospect for those who might decide to return was not bright.
Ezr 1:6. all they that were round about them: i.e. those of their own race.beside all that was willingly offered: the free-will offerings for the Temple; the other gifts were personal.
Ezr 1:7. the vessels . . . his gods: see 2Ki 24:13; 2Ki 25:14 f., 2Ch 36:7.
Ezr 1:8. Mithredath: dedicated to Mithra, the Persian sun-god.Sheshbazzar: not to be identified with Zerubbabel, whose predecessor he was as governor (nasi) of Judah (Stade, Geschichte des Volkes Israel, ii. 100f.).
Ezr 1:11 a. The Chroniclers exaggeration in numbers is characteristic
Fuente: Peake’s Commentary on the Bible
The people’s response 1:5-6
Judah and Benjamin were the only tribes the writer mentioned, because these were the tribes that made up the Southern Kingdom, which had suffered exile in Babylon. Those who gave to the reconstruction project evidently included Jews who decided to remain in Babylon, as well as Babylonian Gentiles. Many Jews chose not to return because they did not want to leave their possessions. [Note: Josephus, 11:1:3.] This was contrary to the will of God (Isa 48:20; Jer 50:8; Jer 51:6; cf. Jer 29:10; Deu 30:1-5). They should have returned.